29 At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former.
*Minor differences ignored. Grouped by changes, with first version listed as example.
First of all, the angel says, Antiochus should return a short time afterwards and take possession of Egypt. This was the fruit of that pretended peace and perfidious friendship which has already been mentioned. For the uncle and nephew banqueted together in mutual distrust, as the angel has already stated, and as we found in the 27th verse of this chapter. This deception was shortly afterwards dissolved, when Antiochus, without any reasonable impulse, returned to Egypt. In this way he shewed his want of nothing but an opportunity for breaking the truce, and he only delayed it for a time, because he had no wish to oppress his nephew in haste. This, then, is one point. We may take the word mvd mogned, "time," for a period divinely predetermined; but as this explanation may seem too forced, I am contented with the common one. He shall return, then, for a time, and shall come, says he, to Egypt; but the latter exposition shall not be like the former; for the whole preparation for war which had struck such terror into Egypt should lose its effect. He had seized on a portion of the kingdom, and King Ptolemy Philometor was besieged when Publius Popilius arrived, of whom the angel will presently speak. For the cause of his return is added, -- ships shall come from Chittim We have explained this word elsewhere. By comparing all the passages of Scripture in which the word occurs, we shall find all the Gentiles denoted by it, from Macedon through the whole of Greece, as far as Illyricum and Italy. The ancients used another term for the Macedonians; they call them Maketoe, and some think the letter M a useless addition. But whether this be so or not, the circumstances shew the Macedonians, and Greeks, and other transmarine nations, to have been called Chittim. If any one still disputes about this word, let us desist from all contention; still, we cannot help observing what the perpetual tenor of Scripture enables us to discover, -- that the Macedonians, Greeks, and Italians are included under this term. This passage is free from all doubt, because Antiochus was restrained not by the Greeks but by the Romans. Ambassadors were sent by them, not for this purpose alone, but to investigate the whole state of Greece and Asia Minor. The affairs of Greece were then very unsettled, and the Romans were turning their attention towards Achaia, for they thought the Achaean league would become too powerful. Among these ambassadors was P. Popilius, a stern man, as we may venture to conjecture, but austere and barbarous. When he met with Antiochus, who was then besieging Alexandria, and held the boy-king in captivity, he addressed him after his own manner. King Antiochus received him graciously, and mildly, and even blandly, and wished even to salute him, for, as we have already stated, his disposition was naturally servile. Popilius rejected all these advances, and ordered him to keep his familiarities for private intercourse; for Antiochus had been intimate with him when a hostage at Rome, during his father's lifetime. He rejected all these acts of courtesy, and explained to him the commands of the Senate, and ordered him instantly to depart from Egypt. The king said he would consult with his friends. But he was unable to lay aside his accustomed sternness; he drew a circle with the wand which he held in his hand, and ordered the king to summon his counselors, and to deliberate on the spot, otherwise he must declare war at once. When the king perceived this barbarian acting so decisively, he dared no longer to hesitate or dissemble, but threw himself at once into the power of the Senate, and suddenly retired from the country. This history is now described by the angel. All these events were as yet unperformed, but God set before the eyes of the pious what was then entirely concealed and contrary to the expectation of mankind. The angel therefore states the reason wily that expedition of Antiochus should be quite unlike the last one. There shall come against him, says he, ships of Chittim, meaning Italy, and he shall grieve and return; that is, he shall obey, although he shall feel indignant at such imperious treatment, and be compelled to retreat with every mark of disgrace. It was unworthy of a king to demean himself so humbly at the mere word of his adversary. This accounts for his indignation: But he shall return and be indignant against the covenant of holiness; meaning, he shall turn his rage against the temple and city of God. This second return involved the Jews in a far longer period of slaughter than the former one. Antiochus was then unwilling to return home, unless laden with spoil, after pretending to establish peace; but now he was compelled to retreat with great disgrace, and this only exasperated and enraged him. Hence he acted most outrageously towards both the people and the temple of God. Thus the angel says, He shall be indignant against the holy covenant, and shall do so and return He repeats the same language twice as if he had said, Antiochus should return to Syria without effecting his object, through obeying the Roman Senate, or rather his old friend whom he had known at Rome. We have already stated the reason, which we shall afterwards more fully explain, why the angel predicted the fury of the king as turned against the holy covenant It is this, -- the confidence of the pious would naturally be injured by observing the divine permission granted to the tyrant for spoiling the temple. He next adds, And he shall act with intelligence towards the forsakers of the holy covenant The angel here points out the manner in which secret agreements should take place between Antiochus and those apostates who should desert God's holy covenant. It is quite clear that he was summoned to Jerusalem, first, by Jason, and then by Menelaus. (2 Maccabees 4:19-23.) I shall touch but briefly events recorded in history. Profane authors inform us accurately of these occurrences, and besides this, a whole book of Maccabees gives us similar information, and places clearly before us what the angel here predicts. Every one who wishes to read these prophecies with profit, must make himself familiar with these books, and must try to remember the whole history. Onias the elder was a holy man; his son has been previously mentioned. (2 Maccabees 3:1.) For, with the view of escaping from snares, he set out for Egypt and built a temple, as Josephus informs us, and pretended to fulfill that passage in Isaiah which says, There shall be an altar to God in Egypt. But Onias the elder, who discharged faithfully and sacredly the office of high priest, was put to flight, and eventually put to death. Then Jason, whom he had sent to appease Antiochus, assumed the high priesthood, and betrayed the temple and the whole nation, as well as the worship of God. (2 Maccabees 4:35-37; also 7.) He afterwards met with the reward which he deserved, for he was slain, and then Menelaus succeeded him, and conciliated the favor of Antiochus. (2 Maccabees 5:9; 4:27.) The authority of the priesthood prevailed so far as to enable him to draw with him a great portion of the people. Here, then, the angel predicts how Antiochus, on approaching the city, should have deserters and apostates as His companions. The words are, He shall apply his mind to the forsakers of the holy covenant, and the sense is by no means obscure. Antiochus should not make open war against the Jews, but one faction should go forth to meet him and ingratiate themselves with him. I run through these events briefly, because when I afterwards arrive at a general summary, it will be far more convenient to elicit the general improvement. The angel says next:
At the time appointed - In the purposes of God. See the notes at Daniel 11:27. That is, at the time when God shall design to accomplish his own purposes in regard to him. The idea is, that there was a definite period in the Divine Mind in which all this was to be done, and that when this should occur Antiochus would return again to invade Egypt.
He shall return, and come toward the south - With an intention of invading Egypt. The occasion of this invasion was, that after the departure of Antiochus, leaving Ptolemy in possession of Egypt, or having professedly given up the kingdom to him, Ptolemy suspected the designs of Antiochus, and came to an agreement with his brother Physcon, that they should share the government between them, and resist Antiochus with their united power. To do this, they hired mercenary troops from Greece. Antiochus, learning this, openly threw off the mask, and prepared to invade Egypt again, 167 b.c. He sent his fleet to Cyprus to secure possession of that island, and led his army toward Egypt to subdue the two brothers, designing to annex the whole country to his dominions.
But it shall not be as the former, or as the latter - At the first invasion or the second. In these he was successful; in this he would not be. The reason of his want of success is stated in the following verse - that by the aid which the two brothers had obtained from abroad, as expressed in the next verse, they would be able to oppose him.
At the time appointed he shall return - Finding that his treachery was detected, and that the two brothers had united their counsel and strength for their mutual support, he threw off the mask; and having collected a great army early in the spring, he passed through Coelesyria; entered Egypt; and the inhabitants of Memphis having submitted to him, he came by easy marches to Alexandria. But, says the prophet, "it shall not be as the former or as the latter:" he had not the same success as the former, when he overthrew the Egyptian army at Pelusium; nor as the latter, when he took Memphis, and subdued all Egypt, except Alexandria. See the reason.
At the time appointed he shall return, and come toward the south,.... At the time appointed of God, he should return from Syria again to Egypt; which was his third expedition thither, and was occasioned by the Alexandrians setting up the brother of Ptolemy Philometor for king; wherefore he hastened to Egypt with a large army, under a pretence of restoring the deposed king; but in reality to seize the kingdom for himself (y):
but it shall not be as the former, or as the latter; this expedition should not succeed so well as the two former, as it did not; he could not carry his point, neither subdue Egypt, nor get any of the two brothers into his hands, as he had done before; the reason of which follows:
(y) See the Universal History, vol. 9. p. 282, 409.
At the time appointed--"the time" spoken of in Daniel 11:27.
return--his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile.
it shall not be as the former--not successful as the former expedition. Popilius Loenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus.
or as the latter--that mentioned in Daniel 11:42-43 [TREGELLES]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [PISCATOR]. Rather "not as the former, so shall be this latter" expedition [GROTIUS].
In order that he might bring Egypt wholly under his power, he undertook a new expedition thither (וּבא ישׁוּב, he comes again). But this expedition, like the first, was not successful (כ־כ, as-so, cf. Joshua 14:11; Ezekiel 18:4). For the ships of Chittim come against him. כּתּים ציּים, ships the Chittaei, for כּתּים מיד צים, Numbers 24:24, whence the expression is derived כּתּים is Cyprus with its chief city Κίττιον (now Chieti or Chitti); see under Genesis 10:4. Ships coming from Cyprus are ships which come from the west, from the islands and coasts of the Mediterranean. In 1 Macc. 1:1 and 8:5 כּתּים is interpreted of Macedonia, according to which Bertholdt and Dereser think of the Macedonian fleet with which the Roman embassy sailed to Alexandria. This much is historically verified, that the Roman embassy, led by Popillius, appeared with a fleet in Alexandria, and imperiously commanded Antiochus to desist from his undertaking against Egypt and to return to his own land (Liv. xlv. 10-12). The lxx have therefore translated these words by: καὶ ἥξουσι ̔Ρηωμαῖοι καὶ ἐχώσουσιν αὐτὸν καὶ ἐμβριμήσονται αὐτῷ, and correctly, so far as the prophecy has received the first historical accomplishment in that factum. ונכאה, he shall lose courage, is rightly explained by Jerome: non quod interierit, sed quod omnem arrogantiae perdiderit magnitudinem.
(Note: The historical facts have been briefly and conclusively brought together by Hitzig thus: "On the complaint of the Alexandrians the Roman senate sent an embassage, at the head of which was C. Popillius Laenas (Polyb. xxix. 1; Liv. xliv. 19). After being detained at Delos (Liv. xliv. 29), they set sail to Egypt after the battle at Pydna (Liv. xlv. 10). Here he met Antiochus four Roman miles from Alexandria, and presented to him the message of the senate. When Antiochus explained that he wished to lay the matter before his counsellors, Popillius described with the staff he carried on his hand a circle round the king, and commanded him to give his answer before he left this circle. Antiochus, confounded by the circumstance, submitted and withdrew from Egypt (Liv. xlv. 12; Polyb. xxix. 11; Appian, Syr. c. 66; Justin. xxxiv. 3).")
וזעם ושׁב, not: he was again enraged, for nothing is said of a previous זעם. ושׁב, and he turned round (back) from his expedition against Egypt. Since he was not able to accomplish anything against the נגב (the south), he turns his indignation against Judah to destroy the covenant people (cf. Daniel 11:28). The ושׁב in Daniel 11:30 resumes the ושׁב in Daniel 11:30, so as further to express how he gave vent to his anger. Hitzig's interpretation of the first ושׁב of the return to Palestine, of the second, of the return from Palestine to Antiochus, is not justified. ויבן, he shall observe, direct his attention to the Jews who forsook the holy covenant, i.e., the apostate Jews, that he might by their help execute his plans against the Mosaic religion - partim ornando illos honoribus, partim illorum studiis ad patriam religionem obliterandam comparatis obsecundando, as C. B. Michaelis excellently remarks; cf. 1 Macc. 1:11-16 with 2:18.
Toward the south - Egypt, to fight against Ptolemy. But - This shall not be so prosperous as the two former expeditions, but shall fail both of his victory and booty.
*More commentary available at chapter level.